attribute not companions unto their LORD; and who give that which they give in alms, their hearts being struck with dread, for that they must return unto their LORD: these hasten unto good, and are foremost to obtain the same. We will not impose any difficulty on a soul, except according to its ability; with us is a book, which speaketh the truth; and they shall not be injured. But their hearts are drowned in negligence, as to this matter; and they have works different from those we have mentioned; which they will continue to do, until, when we chastise such of them as enjoy an affluence of fortune, by a severe punishment, behold, they cry aloud for help: but it shall be answered them, Cry not for help to-day: for ye shall not be assisted by us. My signs were read unto you, but ye turned back on your heels: proudly elating yourselves because of your possessing the holy temple; discoursing together by night, and talking foolishly. Do they not therefore attentively consider that which is spoken unto them; whether a revelation is come unto them which came not unto their forefathers? Or do they not know their apostle; and therefore reject him? Or do they say, He is a madman? Nay, he hath come unto them with the truth; but the greater part of them detest the truth., If the truth had followed their desires, verily the heavens and the earth, and whoever therein is, had been corrupted. But we have brought them their admonition; and they turn aside from their admonition. Dost thou ask of them any maintenance for thy preaching? since the maintenance of thy LORD is better; for he is the most bounteous provider. Thou certainly invitest them to the right way: and they who believe not in the life to come, do surely deviate from that way. If we had had compassion on them, and taken off from them the calamity which had befallen them, they would surely have more obstinately persisted in their error, wandering in confusion. We formerly chastised them with a punishment: yet they did not humble themselves before their LORD, neither did they make supplications unto him; until, when we have opened upon them a door, from which a severe punishment hath issued,

u

१ By which is intended either the overthrow at Bedr, where several of the chief Korashites lost their lives; or the famine with which the Meccans were afflicted, at the prayer of the prophet, conceived in these words, O God, set thy foot strongly on Modar (an ancestor of the Koreish), and give them years like the years of Joseph: whereupon so great a dearth ensued, that they were obliged to feed on dogs, carrion, and burnt bones."

Those who are in ignorance of this doctrine, those who in their works have not virtue for their object, shall remain in their blindness, till the hour when the most powerful of them, feeling our vengeance, shall cry out tumultuously."-Savary.

That is, If there had been a plurality of gods as the idolaters contend: or, if the doctrine taught by Mohammed had been agreeable to their inclinations, &c.

viz. The famine. It is said that the Meccans being reduced to eat ilhiz, which is a sort of miserable food, made of blood and camel's hair, used by the Arabs in time of scarcity, Abu Sofiân came to Mohammed, and said, Tell me, I adjure thee by God, and the relation that is between us, dost thou think thou art sent as a mercy unto all creatures; since thou hast slain the fathers with the sword, and the children with hunger??

"If pity had caused us to predict unto them the calamities which they were about to suffer, they would have been only the more obstinate in their error."-Savary.

t

Namely, the slaughter at Bedr.

viz. Famine; which is more terrible than the calamities of war."

According to these explications, the passage must have been revealed at Medina; unless it be taken in a prophetical sense.

• Al Boidâwi.

1 See chap. 21, p. 266. 'Al Beidâwi.

3 • Idem.

behold, they are driven to despair thereat. It is God who hath created in you the senses of hearing and of sight, that ye may perceive our judgments; and hearts, that ye may seriously consider them: yet how few of you give thanks! It is he who hath produced you in the earth; and before him shall ye be assembled. It is he who giveth life, and putteth to death; and to him is to be attributed the vicissitude of night and day: do ye not therefore understand? But the unbelieving Meccans say as their predecessors said. they say, When we shall be dead, and shall have become dust and bones, shall we really be raised to life? We have already been threatened with this, and our fathers also heretofore: this is nothing but fables of the ancients. Say, Whose is the earth, and whoever therein is, if ye know? They will answer, GoD's. Say, Will ye not therefore consider? Say, Who is the LORD of the seven heavens, and the LORD of the magnificent throne? They will answer, They are God's. Say, Will ye not therefore fear him? Say, In whose hand is the kingdom of all things; who protecteth whom he pleaseth, but is himself protected of none; if ye know? They will answer, In GoD's. Say, How therefore are ye bewitched? Yea, we have brought them the truth; and they are certainly liars in denying the same. GOD hath not begotten issue; neither is there any other god with him: otherwise every god had surely taken away that which he had created; and some of them had exalted themselves above the others. Far be that from God, which they affirm of him! He knoweth that which is concealed, and that which is made public: wherefore far be it from him to have those sharers in his honour which they attribute to him! Say, O LORD, If thou wilt surely cause me to see the vengeance with which they have been threatened; O LORD, set me not among the ungodly people for we are surely able to make thee see that with which we have threatened them. Turn aside evil with that which is better: we well know the calumnies which they utter against thee. And say, O LORD, I fly unto thee for refuge, against the suggestions of the devils: and I have recourse unto thee, O LORD, to drive them away, that they be not present with me. The gainsaying of the unbelievers ceaseth not until, when death overtaketh any of them, he saith, O LORD, suffer me to return to life, that I may do that which is right; in professing the true faith which I have neglected. By no means. Verily these are the words which ye shall speak but behind them there shall be a bar, until the day of resurrection.

"Will, then, your eyes be always closed against the light?"-Savary.

* And set up a distinct creation and kingdom of his own.

7 See chap. 17, p. 231.

That is, By forgiving injuries, and returning of good for them: which rule is to be qualified, however, with this proviso, that the true religion receive no prejudice by such inildness and clemency."

To besiege me: or, as it may also be translated, That they hurt me not.

Or, as the words may also import, In the world which I have left; that is, during the further term of life which shall be granted me, and from which I have been cut off."

The original word barzakh, here translated bar, primarily signifies any partition, or interstice, which divides one thing from another; but is used by the Arabs not always in the same, and sometimes in an obscure sense. They seem generally to express by it what the • Idem.

• Al Beidâwi.

When therefore the trumpet shall be sounded, there shall be no relation between them which shall be regarded on that day; neither shall they ask assistance of each other. They whose balances shall be heavy with good works shall be happy; but they whose balances shall be light are those who shall lose their souls, and shall remain in hell for ever. The fire shall scorch their faces, and they shall writhe their mouths therein for anguish and it shall be said unto them, Were not my signs rehearsed unto you; and did ye not charge them with falsehood? They shall answer, O LORD, our unhappiness prevailed over us, and we were people who went astray. O LORD, take us forth from this fire: if we return to our former wickedness, we shall surely be unjust. God will say unto them, Be ye driven away with ignominy thereinto: and speak not unto me to deliver you. Verily there were a party of my servants, who said, O LORD, We believe: wherefore forgive us, and be merciful unto us; for thou art the best of those who show mercy. But ye received them with scoffs, so that they suffered you to forget my admonition, and ye laughed them to scorn. I have this day rewarded them, for that they suffered the injuries ye offered them with patience: verily they enjoy great felicity. God will say, What number of years have ye continued on earth? They will answer, We have continued there a day, or part of a day : but ask those who keep account. God will say, Ye have tarried but a while, if ye knew it. Did ye think that we had created you in sport, and that ye should not be brought again before us? Wherefore let God be exalted, the King, the Truth! There is no God besides him, the LORD of the honourable throne. Whoever together with the true GoD shall invoke another god, concerning whom he hath no demonstrative proof, shall surely be brought to an account for the same before his LORD. Verily the infidels shall not prosper. Say, O LORD, pardon, and show mercy; for thou art the best of those who show mercy.*

Greeks did by the word Hades; one while using it for the place of the dead, another while for the time of their continuance in that state, and another while for the state itself. It is defined by their critics to be the interval or space between this world and the next, or between death and the resurrection; every person who dies being said to enter into al barzakh; or, as the Greek expresses it, Karaẞvai sís åðov. One lexicographer tells us that in the Korân it denotes the grave: but the commentators on this passage expound it a bar, or invincible obstacle, cutting off all possibility of return into the world, after death. See chap. 25, where the word again occurs.

Some interpreters understand the words we have rendered behind them, to mean before them, (it being one of those words, of which there are several in the Arabic tongue, that ⚫ have direct contrary significations,) considering al Barzakh as a future space, and lying before, and not behind them.

e

See the Prelim. Disc. sect. iv. p. 63.

Being unable to prevail on you by their remonstrances, because of the contempt wherein ye held them.

'The time will seem thus short to them in comparison to the eternal duration of their torments, or because the time of their living in the world was the time of their joy and pleasure it being usual for the Arabs to describe what they like as of short, and what they dislike of long continuance.

That is, the angels, who keep account of the length of men's lives and of their works, or any other who may have leisure to compute; and not us, whose torments distract our thoughts and attention.

Thy mercy is unbounded."-Savary.

Vide Pocock. not. in Port. Mosis, p. 248, &c. and the Prelim. Disc. sect. iv. p. 55 * Ebn Maruf, apud Gol. Lex. Arab. col. 254.

CHAPTER XXIV.

INTITLED, LIGHT; REVEALED AT MEDINA.

IN THE NAME OF THE MOST MERCIFUL GOD.

This Sura have we sent down from heaven; and have ratified the same; and we have revealed evident signs, that ye may be warned. The whore, and the whoremonger, shall ye scourge with a hundred stripes. And let not compassion towards them prevent you from executing the judgment of GOD; if ye believe in GoD and the last day: and let some of the true believers be witnesses of their punishment. The whoremonger shall not marry any other than a harlot, or an idolatress. And a harlot shall no man take in marriage, except a whoremonger, or an idolater. And this kind of marriage is forbidden the true believers." But as to those who accuse women of reputation of whoredom," and produce not four witnesses of the fact, scourge them with fourscore stripes, and receive not their testimony for ever; for such are infamous prevaricators: excepting those who shall afterwards repent, and amend; for unto such will God be gracious and merciful. They who shall accuse their wives of adultery, and

This title is taken from an allegorical comparison made between light and God, or faith in him, about the middle of the chapter.

This law is not to be understood to relate to married people, who are of free condition. because adultery in such, according to the Sonna, is to be punished by stoning.

ment.

i. e. Be not moved by pity, either to forgive the offenders, or to mitigate their punishMohammed was for so strict and impartial an execution of the laws, that he is reported to have said, If Fâtema the daughter of Mohammed steal, let her hand be struck off.

That is, let the punishment be inflicted in public, and not in private; because the ignominy of it is more intolerable than the smart, and more likely to work a reformation on the offender. Some say there ought to be three persons present at the least; but others think two, or even one, to be sufficient.10

* 46 "The immodest of both sexes shall be punished by a hundred stripes. This is the judgment of God. You shall have no pity on them, if you believe in God, and in the last day. Let some of the believers be witness of their chastisement."-Savary.

The preceding passage was revealed on account of the meaner and more indigent Mohajerins, or refugees, who sought to marry the whores of the infidels, taken captives in war, for the sake of the gain which they made by prostituting themselves. Some think the prohibition was special, and regarded only the Mohâjerins before-mentioned; and others were of opinion it was general; but it is agreed to have been abrogated by the words which follow in this chapter, Marry the single women among you; harlots being comprised under the appellation of single women.

It is supposed by some that not marriage, but unlawful commerce with such women is here forbidden.

The Arabic word mohsinât properly signifies women of unblameable conduct; but to bring the chastisement after-mentioned on the calumniator, it is also requisite that they be free women, of ripe age, having their understandings perfect, and of the Mohammedan religion. Though the word be of the feminine gender, yet men are also supposed to be comprised in this law.

Ab Hanîfa was of opinion that the slanderer ought to be scourged in public, as well as the fornicator; but the generality are against him.

• See chap. 4, p. 61.

See chap. 4, pp. 61, 63. Jallalo'ddin. ⚫ Iidem.

Al Beidâwi.

10 Idem.

'Al Beidâwi

shall have no witnesses thereof, besides themselves; the testimony which shall be required of one of them shall be, that he swear four times by GOD that he speaketh the truth: and the fifth time that he imprecate the curse of GoD on him if he be a liar. And it shall avert the punishment from the wife, if she swear four times by GOD that he is a liar; and if the fifth time she imprecate the wrath of GoD on her, if he speaketh the truth. If it were not for the indulgence of GoD towards you, and his mercy, and that God is easy to be reconciled, and wise, he would immediately discover your crimes.* As to the party among you who have published the falsehood concerning Ayesha,1 think it not to be an evil unto you on the contrary, it is better for you. Every man of them shall be punished according to the injustice of which he hath been guilty; and he

In case both swear, the man's oath discharges him from the imputation and penalty of slander, and the woman's oath frees her from the imputation and penalty of adultery: but though the woman do swear to her innocence, yet the marriage is actually void, or ought to be declared void by the judge; because it is not fit they should continue together after they have come to these extremities."

"If the wise and morciful God did not extend his clemency unto you, he would inflict instant punishment upon perjury."-Savary.

For the understanding of this passage, it is necessary to relate the following story. Mohammed having undertaken an expedition against the tribe of Mostalek, in the sixth year of the Hejra, took his wife Ayesha with him, to accompany him. In their return, when they were not far from Medina, the army removing by night, Ayesha, on the road, alighted from her camel, and stepped aside on a private occasion: but, on her return, perceiving she had dropped her necklace, which was of onyxes of Dhafar, she went back to look for it; and in the mean time her atteudants, taking it for granted that she was got into her pavilion, (or little tent surrounded with curtains, wherein women are carried in the East,) set it again on the camel, and led it away. When she came back to the road, and saw her camel was gone, she sat down there, expecting that when she was missed some one would be sent back to fetch her; and in a little time she fell asleep. Early in the morning, Safwan Ebn al Moattel, who had staid behind to rest himself, coming by, and perceiving somebody asleep, went to see who it was, and knew her to be Ayesha; upon which he waked her, by twice pronouncing with a low voice these words, We are God's, and unto him we must return. Then Ayesha immediately covered herself with a veil; and Safwân set her on his own camel, and led her after the army, which they overtook by noon, as they were resting.

This accident had like to have ruined Ayesha, whose reputation was publicly called in question, as if she had heen guilty of adultery with Safwan: and Mohammed knew not what to think, when he reflected on the circumstances of the affair, which were improved by some malicious people very much to Ayesha's dishonour; and notwithstanding his wife's protestations of her innocence, he could not get rid of his perplexity, nor stop the mouths of the censorious, till about a month after, when this passage was revealed, declaring the accusation to be unjust.*

The words are directed to the prophet, and to Abu Becr, Ayesha, and Safwân, the persons concerned in this false report; since, besides the amends they might expect in the next world, God had done them the honour to clear their reputations by revealing eighteen verses expressly for that purpose.'

The persons concerned in spreading the scandal, were Abd'allah Ebn Obba, (who first raised it, and inflamed the matter to the utmost, out of hatred to Mohammed,) Zeid Ebn Refaa, Hassan Ebn Thabet, Mestab Ebn Othâtha, a great-grandson of Abd'almotalleb's, and Hamna Bint Jahash: and every one of them received fourscore stripes, pursuant to the law ordained in this chapter, except only Abd'allah, who was exempted, being a man of great consideration."

It is said that, as a farther punishment, Hassân and Mestab became blind, and that the former of them also lost the use of both his hands."

Al Beidâwi, Jallalo'ddin.

Al Bokhari in Sonna, Al Beidâwi, Jallalo'ddin, &c. Vide Abu'lf. Vit. Moham. p. 82, &c. et Gagnier, Vie de Moham. lib. 4, c. 7. ΚΑΙ Abulfeda, Vit. Moh. p. 83.

Beidâwi.

'Al Beidâwi.